The Source of Man's Inner Life Part 1

During the coming years, a series of sermons is planned covering in a systematic order all the major doctrines of the Bible and showing the relevancy of each doctrine to the others. There are no contradictions in the word of God. We are all familiar with the five major doctrines of the Bible: theology, anthropology, soteriology, ecclesiology, and eschatology. The transition from theology (the science of God) to anthropology (the science of man) is a natural one. The correct order is God to man, not man to God. Soteriology is the science of salvation. It covers the whole spectrum of everything concerning salvation, our union with God. Ecclesiology is the study of the assembly, called the “church” by the world. Finally, there is eschatology. This is a debatable subject with the basic views being premillennialism, postmillennialism, and amillennialism.

A world religion is closer than most church-going people believe, but it will be human religion rather than Biblical Christianity—human rather than Divine and natural rather than supernatural. God will be its servant rather than its Sovereign. Its political economy will be a democracy rather than a theocracy. Its goal will be a human utopia rather than the Sovereign Shepherd of the elect. God exceeds His own Word. Remember the words of the Queen of Sheba concerning Solomon and all that she had been told about him: “Nevertheless I did not believe their reports until I came and my eyes had seen it. And behold, the half of the greatness of your wisdom was not told me. You surpass the report that I heard” (II Chr. 9:6 NASB UPDATE). The “half” has not been told us as to what really waits for us. In this upcoming study, Greek translations will be given of various passages contained in the messages.

The title of this message is “The Source of Man’s Inner Life.” When this subject was covered many years ago, the series was called “The Derivation of Man’s Soul.” The Hebrew word for soul is nephesh. The basic meaning of the word is “my principal one”; in other words, “living being.” The word for soul in the New Testament is psuche (inner life, soul, person, human being, living creature, a conscious entity that survives the death of the body).

The five major sciences of the Bible must be kept in mind because they are all so intertwined. The transition from theology, “In the beginning God” (Gen. 1:1 NASB UPDATE), to anthropology, “Then God said, Let Us make man in Our image, according to Our likeness....God created man in His own image, in the image of God He created him, male and female He created them” (Gen. 1:26, 27 NASB UPDATE), is a natural one. Scripture does not present an abstract revelation of God. It reveals God in relation to His creatures, especially man. The knowledge of man in relation to God is essential in order to understand anthropology. If a person does not begin with God, he will not conclude with God. That proves that if we are not chosen by God, we will be reprobated.

A person cannot begin reasoning from creation to try to prove God’s existence. A knowledge of God’s being, attributes, and nature enables one to understand God’s creation—the earth and its movement. All things are held in their places by the sovereign God.

What is the character of the first chapter of Genesis? It is not history. Man was the last of God’s creative acts; therefore, no one was present to observe and record the events. God first created the heavens and the earth; then, animal life; and last, but not least, man. Chapter 1 of Genesis is not science. Science is continuous and incomplete. Whereas, the word of God is the complete revelation of God’s mind to men. The Bible is a book of redemption; so it is highly spiritual. This chapter is not human invention. It is not the work of man’s imagination. It is the revelation of God’s mind to men. When you think about God’s work, Jude 3 comes to mind: “Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints” (NASB UPDATE). Note that it was “once for all handed down to the saints.” The Bible was not given to atheists, and only the saints can understand the Scriptures. An unregenerate person cannot understand spiritual things (I Cor. 2:9-16).

God intended to reveal the triunity of His nature in His creation of man. Therein, He would glorify Himself as subsisting in three Persons: Father, Son, and Holy Spirit. The first revelation of the plurality of Persons in the Godhead appears in Genesis 1:26. Although the word God in Genesis 1:1 comes from the Hebrew word Elohim, one could read that verse alone and never conclude that there are three Persons in the Godhead. The great doctrine of the triune God is taught in Genesis 1:26 and 27. God spoke of Himself in the plural sense (v. 26); then, in the singular (v. 27). “Then God said, Let Us [plural] make man in Our [plural] image, according to Our [plural] likeness...” (v. 26). “God created man in His [singular] own image...” (v. 27). The change from plural to singular proves there is one God, consisting in three Persons: Father, Son, and Holy Spirit. He is not so named in this text but is thus revealed in the creation of man. I Corinthians 8:6 proves that God is one: “Yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him” (NASB UPDATE)

In the creation of all things, God intended to manifest His nature in its being, existence, and essential properties. Thus, His work of creation is suited to declare these things. “The heavens are telling of the glory of God; And their expanse is declaring the work of His hands. Day to day pours forth speech, and night to night reveals knowledge” (Ps. 19:1, 2 NASB UPDATE). Therefore, the visible works of God, with the exception of man, were designed for no other end than to declare in general God’s nature, being, and existence (Rom. 1:19-21). Man was created to reveal God’s Triunity.

Scripture records a differing, twofold account of man’s creation (Gen. 1:26, 27; 2:7). Genesis 1:26 and 27 relates the creation of man after the creation of all things in preparation for him. In chronological order, man is the last and highest of God’s creation. Chronological order is not followed in Genesis 2:7. Things in relation to man are necessarily presented in chronological order.

Man is distinguished from all other creatures. God made man. He formed his body out of the dust of the earth, breathed into his nostrils the breath of life, and man became a living soul. God did not breathe into the animals; thus, the creation of man and the creation of animals differ.

Scripture first refers to man (singular), and then includes woman: “Then God said, Let Us make man [singular] in Our image, according to Our likeness; and let them [plural] rule...” (Gen. 1:26 NASB UPDATE). These words prove that Eve, who is typical of God’s assembly, was inseparably united with Adam, who is a type of Jesus Christ. Thus, a vividly portrayed, typical lesson is revealed in this truth. As Eve was inseparable from Adam, so is the Christian inseparable from Jesus Christ.

God decreed in His original plan that man should have dominion over the earth. Adam, head of the old creation, failed to exercise that authority. Nevertheless, God’s plan will be fulfilled. The Lord Jesus Christ, Head of the new creation, will not fail. He shall reign and have sovereign authority over the whole creation. The elect, of whom Eve is a type, shall rule with the Lord Jesus Christ. Man related to creation cannot have the right to govern the earth, but man related to Jesus Christ shall have that privilege.

Man was made in the image and likeness of God. The Bible does not teach that from the created elements in man one may arrive at some concept of God. Conversely, man is the shadow image of God. Image and likeness are not synonymous. The Holy Spirit did not lead Moses to use two statements in one verse expressing the same thing. Image cannot be lost. Man, even in a state of depravity, retains the shadow image. The likeness to God, in which man was originally created, has been lost. Consequently, every unsaved person is ungodlike.

Image and likeness are both mentioned in verse 26. Likeness is omitted in verse 27. From Genesis 1:26 forward, Scripture reveals the execution of God’s plan with men. It shows the difference between elect and non-elect until the consummation of God’s purpose, when the unregenerate will be in their place of torment and the regenerate shall be in their place of eternal glory. That which is taught in the words image and likeness proves that man should never be ascribed as anything but man.

The word image comes from the Hebrew word meaning a representative figure, a shadow image, but not an exact image. Every unsaved person retains God’s image because that cannot be lost. He somehow represents God. Image was pronounced very good (v. 31). The reflection of Himself in men is pleasing to God. Since man was made in the similitude of God, the Lord commanded that “Whoever sheds man’s blood, By man his blood shall be shed, For in the image of God He made man” (Gen. 9:6 NASB UPDATE).

Man created in God’s image was fitted with certain capacities for fulfilling God’s purpose. The Divine image is not “in” man, but man is formed “after” the Divine image. “Seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine [‘god-like’ is the better translation] nature, having escaped the corruption that is in the world by lust” (II Peter 1:3-4 NASB UPDATE). Man is an essence, in that he is a shadow image of God. God is an essence, and man is an essence. God is a trinity, and man is a trinity. Dichotomists believe that man consists of two parts—material (the body) and nonmaterial (the soul). However, Scripture teaches the triune nature of man (I Thess. 5:23; Heb. 4:12).

There is a reason for the distinction between image and likeness. The perfection of image is one thing, and the perfection of likeness is another. Man’s essence is perfection of image. Man’s redemption, which will be completed in glorification, is perfection of likeness. Image does not refer to the Lord Jesus Christ because the image after which Christians will be renewed is not after that in which they were created. The first has reference to man’s essence; and the second, to his redemption: “And have put on the new self who is being renewed to a true knowledge according to the image of the One who created him” (Col. 3:10 NASB UPDATE). Man’s original creation and the redemption of the elect are taught in that verse.

Man created in the image of God entails the following: (1) The image is in finite form, the impress of the infinite being of God. (2) Man possesses attributes that are in finite form of the infinite attributes of God. There are communicable and incommunicable attributes. God’s omnipresence, holiness, etc., cannot be transmitted to man. However, God possesses wisdom, and He imparts wisdom to man. Furthermore, God is affectionate, and He imparts affection to man. (3) Man’s triunity of being and nature is in the finite form of God’s Triunity.

Some who assume the dichotomous view of man say that those who have the trichotomous view make the spirit superior to the soul and the soul superior to the body. They ask, How can there be an analogy to the Triunity of God, whose three Persons are equal in substance, power, and glory? To which Person of the Triunity would the body conform? They further state that any attempt to find the image of God in the trichotomous being of man is bound to lead to absurdities, contradictions, and serious heresies. The previous statements and questions are not based on Scripture but human reasoning.

Theologians have debated for ages whether man is dichotomous or trichotomous. Dichotomists believe that the image is found not in the material body, but only in the soul. One who advocates that view said that image is not physical; it does not pertain to the physical part of man. He further stated that God is Spirit, and a spirit does not have flesh and bones. Therefore, he believes that image has reference to the nonmaterial part of man, not the material.

Anyone who advocates the dichotomous view forgets that man is a whole being and seeks to divide him. Man must always be considered a whole: body, soul, and spirit. When man fell, he fell as a whole man. The whole man, not part of man, sins. Redemption includes the whole man: spirit, soul, and eventually, his body. The dichotomous view overlooks the Biblical fact that the seat of the image of God in man is the whole man.

“…God said, Let Us make man in Our image, according to Our likeness...” (Gen. 1:26 NASB UPDATE). All three Persons of the Godhead were involved in that statement and must be considered in the word “image.” The Persons in the Godhead did not say, let us make man after the image of the Son. God’s image penetrated into the being of man.

After the fall, “…Adam became the father of a son in his own likeness, according to his image…” (Gen. 5:3 NASB UPDATE). To become the father of a child in one’s likeness and image is to give existence to a being bearing that one’s resemblance and image. The child is distinct from its father. Thus, the creation of Adam in God’s image and likeness indicates that his whole being, person, and state reflected the Divine image he carried within.

An objector may ask, Since God is Spirit, how can He have form? This is an age-old question. God is not without form. Whatever that form is, it is spiritual in the highest sense. He is not a gaseous matter floating in space (Phil. 2:5-8). Jesus Christ was in the form (morphe) of God, but He took upon Himself the form (morphe) of man. Christ’s preincarnate state was the form of God. Adam was the figure of Him (Jesus Christ) who was to come (Rom. 5:14).

The first revealed thought of man was that he would be the visible representative of God in the universe. God intended this peculiar dignity for the creature (man) of His delight. However, in this disclosure of the Divine mind, one must look beyond Adam to the One of whom he was the figure. Adam could not exercise dominion because he fell, but Jesus Christ will come again and reign over the earth. Adam was the figure of Him that was to come. Thus, in the Divine mind, Adam’s body was formed according to the idea of the body of Jesus Christ. People who disagree with that accuse those who believe it of giving strength to some heresies of the past, such as, anthropomorphism. There is no need to become frightened at words. Anthropomorphism may be divided into two words: anthropos (man) and morphe (substance). Thus, both words are employed to describe man.

The words in Genesis 3:22, “...Behold, the man has become like one of Us...” (NASB UPDATE), do not signify that God has legs, eyes, ears, etc. Man could have no conception of God if God did not reveal Himself in human terms. The phraseology, eye of God, arm of God, etc., simply relates some of God’s characteristics. The sovereign, infinite God discloses Himself to man in human, not angelic, language. This is indeed condescension, that God would reveal Himself in understandable terms. The eye of God calls attention to God’s omniscience. His arm refers to His strength.

Since man is created to be God’s image on earth, he must be willing to remain image and never presume to be original. Original and image are not the same. Man created in the image of God has no higher purpose than to reflect God, exercising the idea of being not above or against but simply a reflection of God. The result of man seeking to be original rather than image is revealed in the first chapter of Romans. Man possessed the knowledge of God, but he turned his back on the knowledge God gave him. He made God into an image like corruptible things, so God turned him over to a reprobate mind (Rom. 1:23, 28). Man is totally depraved—spirit, soul, and body.

The word likeness comes from a Hebrew word meaning resemblance, model, or pattern. Man was made according to a model. The Divine Triunity was that pattern. All the members of the Godhead have the same essence, but each has a different personality. The Persons of the Godhead are one; and the spirit, soul, and body constitute one man. That is as far as the analogy should be carried.

Likeness refers to original uprightness. Men of the past referred to it as original righteousness. However, Ecclesiastes 7:29 calls it uprightness. The original uprightness in which man was created was requisite to the image, as holiness is an essential attribute of God.

Man in the likeness of God has a twofold power: (1) to know himself as an offspring of God (Acts 17:29), and (2) to determine self in view of moral ends. Adam was made in a state of conformity to a rule—the Law of God. A rule by which uprightness could be measured was absolutely necessary. Consequently, Adam was under a law, but it was not the Mosaic Law. “For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves” (Rom. 2:14 NASB UPDATE).

Two sides pertaining to man’s “God-resemblance” should be observed: (1) a God-resemblance that can be lost, and (2) a God-resemblance that cannot be lost. The God-resemblance that was lost in the fall can be regained in redemption. When it is thus regained, it cannot be lost. The reason is that the redeemed person no longer stands in Adam, who was created in a state of uprightness as head of the old creation. He has been renewed after the image of God who first created him and made him an essence. That renewal is by the grace of God. Therefore, a resemblance is imparted that cannot be lost because that person then stands in the uncreated righteousness of Jesus Christ. That uncreated righteousness was provided for God’s elect when Jesus Christ died on the cross.

Likeness in which man was created was lost in the fall. It is regained only through regeneration—then it cannot be lost. It will be perfected in glorification. Man’s likeness to God was mutable; consequently, it was not pronounced very good. Man was not unchangeably upright. Adam was the cause of his fall, so that could never take away God’s right to command obedience and punish disobedience. Adam was created in God’s image and likeness, but his descendants are begotten in the image and after the likeness of man.